We can support our mindfulness practice with what neuroscientists and other biophysiologists will tell us, and also what spiritual traditions tend to appreciate, which is that we are wondrously made, or magnificently evolved, as, in a way, self-healing organisms.
When we look up at the vastness of the universe, does that make us feel very small, or does it make us feel connected to something so much larger?
What happens in our bodies and in our brains when we join together in a communal liturgy, where people sing or dance or celebrate together?
How we can teach so many of the complicated nuances of genetics to laypeople, clergy, students, and others who may be new to the big debates?
How does play help us understand the rules of the game for both science and religion? How can they help us better understand and create more joy in the work that we do?
The policy action response—vis-à-vis that of “thoughts and prayers”—suggests a rejection of religion for solving the gun violence epidemic in the U.S. But it’s a bit more complicated and more faith-full than it appears upon first glance.
Scientists and science communicators often believe that hearts and minds could be changed about complex scientific issues if only the public had access to more, and better, information. Yet evidence indicates that this is not the case.
Amid the sweetness and celebration of Rosh Hashana, rituals like Yizkor and hearing the sound of the shofar open up access to emotions that we often bottle up.
We talked to Sinai and Synapses fellowship alum Sara Gottlieb about her research on awe, which has been published in the journal Cognitive Science.
Jonathan Morgan and Connor Wood discuss their new research about religion, cognitive styles, and intuition.